Tag Archives: Noach (Parasha)

The Origins of Ashkenazi Jews

In this week’s parasha, Noach, we read about how the seventy primary descendants of Noah settled the Earth after the Great Flood. Noah had three sons, and it is often said that they divided the three continents of the Old World amongst them: Yefet (Japheth) got Europe, Shem got Asia, and Ham got Africa. This is not exactly accurate.

For one, Canaan is a son of Ham, but did not inhabit Africa, while Nimrod is said to be a son of Cush—also of Ham—yet we know Nimrod ruled Mesopotamia (Genesis 10:10). Another son of Ham is Mitzrayim, which is Egypt, yet Mitzrayim’s own children include Pathrusim and Caphtorim, names generally associated with Greek lands. (There is historical evidence to suggest that the early pre-Greek peoples did come from Egypt.) Yavan, the classic term for Greece, is a son of Yefet. As discussed in the past, Yavan is the same as Ionia, which is the western coast of Turkey, then inhabited by Greek-speaking peoples. (The famous city of Troy was in Ionia, in modern-day Turkey.)

In fact, essentially all of the seventy places inhabited by Noah’s descendants are places in modern Turkey or the Middle East. This makes sense, since the Torah was originally speaking to an audience that was unaware of most of Europe, the Far East, sub-Saharan Africa, and needless to say, the New World. The Torah mentions the origins of those territories that were familiar to the ancient Israelites, and that would have been their immediate neighbours. It also makes sense practically, since Noah got off the Ark in Ararat—somewhere in modern Turkey—and his children and grand-children would have settled lands that weren’t too far away from there.

Mt. Ararat, as seen from Yerevan, Armenia. It isn’t certain whether this Ararat is the Biblical Ararat.

One of Noah’s descendants is named Ashkenaz (Genesis 10:3). He is a grandson of Yefet, whose children all seem to have inhabited territories in Asia Minor and Armenia. Ashkenaz, too, is in that vicinity. Even in the time of the prophet Jeremiah centuries later, Ashkenaz was a kingdom in Turkey: “Raise a banner in the land, blow the shofar among the nations, prepare the nations against her, call together against her the kingdoms of Ararat, Minni, and Ashkenaz…” (Jeremiah 51:27) The prophet goes on to call on these and other powers in the area to come upon Babylon. Ashkenaz is one of the Turkish kingdoms bordering Babylon to the north, along with Ararat.

Modern-day villages in Northeastern Turkey. (Credit: theconversation.com)

Amazingly, to this day ethnic Armenians in the region name Ashkenaz as one of their ancestors! This claim is not recent; the fifth-century Armenian scholar Koryun described the Armenians as an Askanazian people. Not surprisingly then, multiple places in Northeastern Turkey today still bear similar-sounding names, including the villages of Iskenaz, Eskenez, and Ashanas.

If Ashkenaz is a place in Turkey, how did it become associated with European Jews? Did Ashkenazi Jews come from Turkey?

Debunking Khazaria

One popular explanation for the Turkey-Ashkenaz connection points to the Kingdom of Khazaria. This was a wealthy and powerful kingdom that ruled the Caucasus, southern Russia, and parts of Turkey and Eastern Europe in the Middle Ages. Historians credit the Khazars with checking the rapid Arab conquest, and preventing a Muslim takeover of Europe from the East. It is said that around 740 CE, King Bulan grew tired of his people’s backwards pagan beliefs and converted to Judaism. According to legend, he had invited representatives of the major faiths to argue their case, and concluded that Judaism was the true faith. (This is the basis of Rabbi Yehuda haLevi’s [c. 1075-1141] famous text, the Kuzari.)

Although Bulan did not impose his new religion on anyone, it is thought that much of his kingdom had become Jewish anyway within about a century. Remarkably, a large reserve of antique Khazar coins was found in Sweden in 1999, bearing the inscription “Moses is the Prophet of God”. (Modeled on, and sometimes just refashioned from, Arab coins saying that “Muhammad is the Prophet of Allah”!) Archaeologists have found similar Khazar coins all over the Old World, from England to China, showing the tremendous extent of Khazaria’s wealth and influence.

Khazar coin from c. 837 CE, with the inscription “Moses is the prophet of God”.

Like all kingdoms, Khazaria had an expiration date. It was eventually overrun by the Rus, Mongols, and others. Some say that many Jewish Khazar refugees migrated westward to Europe, and settled in the sparsely populated and resource-rich lands of Germany. Since they had come from a place traditionally known as Ashkenaz, they were labelled “Ashkenazi Jews”. This is a great story, but one that has far too many holes.

From a historical perspective, most scholars reject the Khazar hypothesis simply because there is little evidence that Khazaria experienced a mass conversion to Judaism. It is generally agreed that only a small portion of the Khazar nobility had converted, at best. Khazaria simply attracted many Jews to settle there since it was a rich kingdom with freedom of religion. In that case, any Jewish refugees that might later flee Khazaria to Europe would not be ethnic Khazars anyway.

The Schechter Letter

Then came a huge discovery from the Cairo Geniza. Now known as the Schechter Letter (as it was discovered by Solomon Schechter, 1847-1915), the text is a correspondence between a Khazari Jew and a Sephardi Jew, most likely Hasdai ibn Shaprut (c. 915-970 CE). The letter includes a brief history of Khazaria, and states that Khazaria’s Jews originally came from Persia and Armenia, from which they had fled persecution. One of their descendants, named Sabriel, eventually rose to Khazarian nobility, and finally became king. His wife, Serach, convinced him to go public with their Jewish heritage, and they did, inspiring others in the kingdom to convert to their new king’s religion.

The Schechter Letter confirms that the majority of the Jews in Khazaria were not actually Turkic converts but migrants from Persia and Armenia. Shortly after the letter was written, the Khazari Kingdom fell apart in 969 CE. (We know the letter must have been written after 941 CE, since it refers to a battle in that year for which we have other historical records.) The supposed Jewish exodus from Khazaria would have happened in the ensuing decades.

Yet, we read in the commentaries of French-born Rashi (Rabbi Shlomo Itzchaki, 1040-1135) how he learned certain things from his visits to Jewish communities in neighbouring Ashkenaz (see, for example, Ketubot 77a), and that Ashkenaz is undoubtedly German (with Rashi occasionally using German/“Ashkenazi” words, as in Sukkah 17a, for instance). This implies that by Rashi’s time—less than a century after the fall of Khazaria—a geographical region in Western Europe referred to as “Ashkenaz” was already well-known, with Jews there freely conversing in German. It is unlikely that this would happen so soon after the fall of Khazaria; Ashkenaz must have existed long before.

Besides, we know that Jews already lived in Europe at the time of Charlemagne (742-814 CE), who had a good relationship with his Jewish subjects. Charlemagne was born right around the time King Bulan is supposed to have converted to Judaism, and before the rise of Sabriel (whom some identify with Bulan). This alone proves that Jews were already living in Europe long before any Khazari Jews appeared on the scene.

Among the Ashkenazi Jews of the Middle Ages themselves, the tradition was that they had been there since the destruction of the Second Temple. For example, the Rosh (Rabbi Asher ben Yechiel, c. 1250-1327) wrote in one of his response (20, 20) that when he moved to Toledo, Spain:

I would not eat according to [Sefardi] practice, adhering as I do to our own custom and to the tradition of our blessed forefathers, the sages of Ashkenaz, who received the Torah as an inheritance from their ancestors from the days of the destruction of the Temple. Likewise the tradition of our predecessors and teachers in France is superior…

A portrait identified with Rabbeinu Asher ben Yechiel, the “Rosh”

The Rosh speaks of three distinct European Jewish communities: Sefarad, Ashkenaz, and Tzarfat (France). This makes one wonder whether Rashi would have considered himself Ashkenazi (as people typically see him today) or Tzarfati? Rashi was born and died in Troyes, France, though he spent time in Worms and Mainz in Germany, hence the reference above to his having learned things while visiting “Ashkenaz”. This implies that Rashi may not have considered himself Ashkenazi at all. (His father was called Rabbi Itzchak haTzarfati, and though he lived for a time in Worms, probably hailed from Lunel in Southern France.) Whatever the case, we see that the Sefardi, Ashkenazi, and Tzarfati Jewish communities were already firmly entrenched at the time of Khazaria’s fall.

Delving into Ashkenazi Genes

Science can shed further light on Ashkenazi origins. One study of mitochondrial DNA (mtDNA, which is passed strictly from mother to child) found that some 40% of Ashkenazi Jews come from a group of mothers in Europe, possibly converts, approximately 2000 years ago (another related study here). This would have been around the destruction of the Second Temple. We know that many Jews fled Judea (or were expelled) at the time, and settled across the Roman Empire and beyond. Similarly, a study of Y chromosomes (passed strictly from father to son) shows that most Ashkenazi Levites have a common ancestor who lived at least 1500 years ago, most likely in the Middle East or already having migrated to Europe. These scientists conclude that the Khazar hypothesis is “highly unlikely”.

Other genetic studies do appear to show high degrees of relatedness between Turkic and Iranian peoples with Ashkenazi Jews, especially males. Of course, Jews have lived and migrated just about everywhere, and undoubtedly mixed with local populations, while drawing numerous converts. One interesting study found that about 5% of Ashkenazi males are part of the Q3 haplogroup, part of the wider Q group which represents Native Americans and Asians. The researchers concluded that Q3 entered the Jewish gene pool sometime in the 1st millennium. Some say this is due to the Ashina Turks (among the Khazar elite) who converted to Judaism and took Jewish wives. Either way, it is only a tiny minority of Ashkenazis that carry such genes.*

What we see from genetic studies is that most Ashkenazi Jews today descend from ancestors that were already in Europe long before the rise of the Khazars. Historical evidence confirms the existence of widespread Jewish communities in Europe before the time of Khazaria, too. In reality, the Khazar hypothesis keeps being resurrected because it is a convenient tool for anti-Semites to attack modern Jews as “imposters” (meanwhile completely forgetting the other half of the world’s Jews which are not Ashkenazi at all!) or for anti-Zionists to deny a Jewish connection to the land of Israel.

Having said all that, we must still answer the key question: where did the “Ashkenazi” label come from?

Adapting Names

When we look at the seventy “original” nations—descendants of Noah—we find that they represent a very small geographical area. Of the seventy, fourteen come from Yefet and represent Asia Minor, Armenia, and the Aegean islands (Genesis 10:5), nine are Cushites (presumably dark-skinned people), eight of Mitzrayim, twelve are Canaanites, and twenty-six are Middle Eastern, or possibly even just Mesopotamian. As already mentioned, the Torah’s narratives are confined to a narrow geographical space that was relevant to the ancient Israelites.

A “Table of Nations” from the ArtScroll Stone Chumash

When Jews started migrating out of Israel and beyond the Middle East, they needed to come up with names for these new territories they inhabited. So, they adapted the Biblical place-names of locations that no longer existed or whose identity was no longer known. For example, Sefarad became Spain and Tzarfat became France. When scripture speaks of Sefarad or Tzarfat (as in Ovadiah 1:20), it is certainly not speaking of Spain or France! For instance, the prophet Elijah went to Tzarfat, which is described as being next to Sidon (I Kings 17:9). Sidon is, of course, a well-known ancient city, in what is now Lebanon.

For the first Jews who settled in Spain and France, they had migrated the farthest West they could possibly go at the time. For them, these new lands were the most distant from Jerusalem, so they fittingly adapted terms for places described as being exceedingly far from the Holy Land (as in Ovadiah 1:20). They couldn’t use the names of places that were still extant, but only those ancient names that were no longer relevant. In the same fashion they described Germany as “Ashkenaz”, while Bohemia was surprisingly called “Canaan”. Therefore, to say that Ashkenazi Jews are Turkish because Ashkenaz was originally a place in Turkey is like saying French Tzarfati Jews are Lebanese because Tzarfat was originally a place in Lebanon!

It is worth pointing out here that scholars have also recently pinpointed the Biblical Sefarad. There is now strong historical evidence to identify Sefarad with the ancient town of Sardis, also in Asia Minor (modern Turkey), of course. Sardis was known to the Lydians who inhabited it as Sfard, and to the Persians as Saparda. It goes without saying that Sephardic Jewish origins have nothing to do with Turks, as don’t the origins of Lydians (probably the “Ludim” of Genesis 10:13, or the Lud of Genesis 10:22), nor the Yavanim, the Greek Ionians, all of whom inhabited that same area of Asia Minor.

The Tower of Babel

‘Turris Babel’ by Athanasius Kircher (1602-1680)

After telling us the divisions of the nations in Genesis 10, the Torah goes on to relate the narrative of Migdal Bavel. We are told that the people were all still unified at this point, speaking one tongue. They gathered in Babylon to build a tower to the Heavens, with nefarious intentions. Their plans were thwarted by God, who then scattered the people all over the world and confounded their tongues.

From a mystical perspective, at this point those seventy root nations—which originally inhabited Asia Minor and the Middle East—were spread all around the globe into a multitude of various peoples with new cultures and languages. Thus, all of the world’s thousands of nations and ethnicities, wherever they may be, are spiritually rooted in one of Noah’s seventy descendants.

Consequently, there were those who believed that Ashkenaz was dispersed to Central Europe. What’s amazing is that this was not only a Jewish belief, but a Christian one, too. The evangelical Christian pastor Ray Stedman (1917-1992) wrote:

The oldest son of Gomer was Ashkenaz. He and his descendants first settled around the Black Sea and then moved north into a land which is called Ascenia, and which later became known as the Islands of Scandia, which we now know as Scandinavia. You can trace a direct link between Ashkenaz and Scandinavia.

Basing himself on earlier sources, he lists Ashkenaz as referring to all Saxons, Scandinavians, and Germanic tribes. This argument was made at least as far back as the 4th century (long before the Khazars appeared on the scene), in Eusebius’ Historia Eccliesiastica, where Ashkenaz is Scanzia, another name for Scandinavia and/or Saxony.

Around that same time, the Talmud (Yoma 10a) identifies Gomer (the father of Ashkenaz) with Germamia. While this Germamia is possibly referring to Cimmeria, or Germanikia in Syria—which would have been more familiar to the Babylonian Sages living in the Persian Empire—it is very likely that Jews who settled in Germany would see Germamia as referring to their new land. Combined with the alliteration between “Ashkenaz” and “Saxony”/“Scanzia”, we can understand why the Jews that settled in Germany adapted the name Ashkenaz.

As an intriguing aside, the Talmud cited above holds that Yefet is a forefather of the Persians, too. The Talmud reads: “How do we know that the Persians are derived from Yefet? Because it is written: ‘The sons of Yefet: Gomer, and Magog…’” The Sages seem to connect Magog with the Persians. That might make alarm bells go off in the heads of modern readers who see Iran as playing a central role in an End of Days Gog u’Magog scenario.

To conclude, the hypothesis that Ashkenazi Jews originate among Turkish converts is completely false. While some Turkish converts certainly joined the Jewish nation in the Middle Ages, Ashkenazi Judaism predates this phenomenon by centuries. Both historical evidence and genetic analyses confirm a European Jewish presence as far back as 2000 years ago.


*Shortly after publishing this article, Kevin Brook pointed out the following to me, from his book The Jews of Khazaria (pg. 204):

Some researchers thought it was possible that these could have been inherited from the Khazars, but this idea is no longer viable. Ashkenazim belong to the Q haplogroups that were later precisely identified as Q-Y2200 (Q1b1a1a1a) and Q-YP1035 (Q1b1a1a1a2a2). On the Y chromosome tree, Q-Y2200’s parent haplogroup Q-Y2225 (Q1b1a1a1) was found in an Italian sample from Sicily, and geneticists determined that QY2225’s distant ancestors had apparently lived in the Middle East. The Ashkenazic branches of Q are very different from Q1a1b-M25 and Q1a2-M346, which are common among Turkic-speaking peoples, and the common ancestor between them all lived many thousands of years ago, far in advance of Khazaria’s existence.

The Zohar’s Prophecy of Another Great Flood

This week’s parasha is Noach, recounting the famous episodes of the Great Flood and the Tower of Babel. We read that “In the six-hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on that same day were all the fountains of the great deep broken up, and the windows of heaven were opened” (Genesis 7:11). Earth was flooded with waters rushing from above and below. After forty continuous days the entire planet was submersed in a global mikveh. Indeed, Rabbi Menachem Recanati (c. 1250-1310) comments here that the forty days correspond to the forty se’ah of water necessary for a kosher mikveh. (A se’ah is an ancient unit of volume equal to about 14 litres.) The Flood was nothing less than a purification for the whole world, which had become corrupted through violence, robbery, and sexual immorality.

Within these words, the Zohar (I, 116b) finds a prophecy for a future time, where the Earth will once more be submerged in waters from above and below. These waters, however, will be “waters of wisdom” which will be necessary to usher in the Messianic Age (or more accurately, the post-Messianic age). It is an old Jewish tradition that civilization will last for 6000 years – corresponding to the six days of Creation – followed by a seventh millennium, “the Great Sabbath”.

In preparation for the holy Sabbath, it is customary for one to go to the mikveh and be purified. The Zohar comments that the entire planet will undergo a metaphorical purification – not through water, but through wisdom. The Zohar speaks of two types of wisdom, one coming from the “upper gates” above, and the other from the “wellsprings” below. Traditionally, these have been associated with Torah wisdom, particularly mystical teachings, and secular wisdom, primarily science and technology. Based on the verses in Noach, the Zohar says these two types of wisdom will burst forth in the 600th year of the 6th millennium.

Lower Waters

The 6th century of the 6th millennium is the Hebrew calendar years of 5500-5600, corresponding to 1740-1840 CE. According to historians, this is precisely the time of the Industrial Revolution, which many consider the most significant turning point in history. For thousands of years until the Industrial Revolution, life was more or less the same: agrarian, rural, slow-paced. The Industrial Revolution changed all of that, and set the stage for rapid technological development, socio-economic progress, and massive leaps in human capabilities.

Before the Industrial Revolution, it was hard to conceive of a Redemption which would see Jews from all over the world returning to Israel en masse, and even harder to fathom a Mashiach that can bring peace to the entire planet, and speak to all of humanity. With modern means of communication and transportation, not only is this now totally possible, it is quite simple to envision!

Thousands of Jews Return to Israel En Masse - as Prophesized

Jews Return to Israel En Masse – as Prophesized

Upper Waters

Similarly, the “waters above” – Torah wisdom and spirituality – also saw a massive explosion at the turn of the 57th Jewish century. Mystical and Kabbalistic teachings – once hidden and reserved only for the greatest of scholars – began to flourish, and were further propelled by the rise of Chassidism, going on to penetrate the daily lives of all Jews. The yeshiva movement had its beginnings in this time, too, inspired by the first modern yeshiva, the Etz Chaim school of Volozhin, completed in 1806. Other major, ground-breaking movements within Judaism saw their seeds planted during this time as well, including Reform, Haskalah (“Enlightenment Judaism”), and Zionism.

Meanwhile, advancing technology has made the spread of Torah wisdom a breeze. Today, texts that were once impossible to find, and difficult to study, can be accessed at a moment’s notice with a click of a button, together with all of their commentaries and translations! The average Jew today has the entire library of three thousand years of Jewish wisdom available round-the-clock through the smartphone in their pocket. Never in history has there been so much Torah study; so many synagogues and yeshivas; countless books and lectures; podcasts, videos, and classes of every kind, for every kind of audience; not to mention the many charity and kiruv organizations, and a Chabad house on every inhabited continent, in the remotest of areas.

Truly, the waters above and below have opened up, and the planet has been flooded with wisdom. The Zohar’s prescient prediction has materialized perfectly, on schedule, and the world is just about ready for geulah – may we merit to see it soon.

Shabbat Shalom

Will There Be Sacrifices in the Third Temple?

Offerings on the Altar (Courtesy: Temple Institute)

Offerings on the Altar (Courtesy: Temple Institute)

This week’s Torah reading is Acharei, focusing on the details of the priestly procedure performed on Yom Kippur in the Temple (or Tabernacle). God instructs Aaron to take two goats and one bull. One of the goats is to be sacrificed, while the other is to be sent to “Azazel” (the identity of which we have discussed in the past).  Meanwhile, the bull is also to be sacrificed, and its blood sprinkled on the Holy Vessels within the innermost chamber of the Temple, the Holy of Holies. The third book of the Torah, Vayikra (Leviticus), often details such lengthy sacrificial procedures. To the modern reader, these passages tend to be quite difficult to read, with rituals that seem unnecessarily bloody and grotesque. Does God really want us to sacrifice animals? And when the Third Temple is rebuilt, will we once again be responsible for performing such rituals?

Back to the Garden of Eden

When God initially created the world, he placed man in a perfect environment where there was absolutely no death or bloodshed of any kind. Man was instructed only to consume fruits and plant matter. In fact, it wasn’t until the time of Noach that God reluctantly agreed to allow mankind to consume meat. From a Kabbalistic perspective, this was done only for the purposes of tikkun, spiritual rectification (see Sha’ar HaMitzvot on parashat Ekev, and Sha’ar HaPesukim on Beresheet). The sinful souls of the flood generation were reincarnated into animals, and through their slaughter and consumption, those souls could be rectified and returned to the Heavenly domain.

[This is clearly hinted to in the phrasing of the Torah’s text: the animals that Noach took unto the Ark to be saved were initially described as zachar v’nekeva, “male and female” (Genesis 6:19). However, we are later told that some of the animals, particularly those to be slaughtered following the flood, were ish v’ishto, literally “man and woman”, or “husband and wife”! (Genesis 7:2)]

Thus, sacrifices – and the consumption of meat in general – is a temporary phenomenon, for the purposes of tikkun, and not what God intended in His ideal conception of the world. Indeed, God often states in Scripture that He neither wants, nor requires any sacrifices, and even that He never commanded them to begin with!:

So said Hashem, Lord of Hosts, the God of Israel: you add burnt offerings onto your sacrifices, and eat flesh, which I did not speak unto your forefathers, nor did I command them on the day that I took them out of Egypt, concerning burnt offerings and sacrifices. Rather, it is this that I commanded them: Listen to My voice, and I shall be for you a God, and you shall be for me a people, and you shall walk in all my ways that I shall command you, that it may be well for you.

The Rambam explains these perplexing words from Jeremiah 7:21-23 by saying that when taking the Israelites out of Egypt, God could not forbid them from offering sacrifices. This is because by that time period, offering sacrifices was the most common form of divine worship among the masses, and this is what the Israelites were familiar with. Thus, God had the Israelites bring sacrifices temporarily, to slowly wean them off this practice:

The Israelites were commanded to devote themselves to His service… But the custom which was in those days general among all men, and the general mode of worship in which the Israelites were brought up, consisted in sacrificing animals in those temples which contained certain images, to bow down to those images, and to bum incense before them; religious and ascetic persons were in those days the persons that were devoted to the service in the temples erected to the stars, as has been explained by us. It was in accordance with the wisdom and plan of God, as displayed in the whole Creation, that He did not command us to give up and to discontinue all these manners of service; for to obey such a commandment it would have been contrary to the nature of man, who generally cleaves to that to which he is used; it would in those days have made the same impression as a prophet would make at present if he called us to the service of God and told us in His name, that we should not pray to Him, not fast, not seek His help in time of trouble; that we should serve Him in thought, and not by any action. For this reason God allowed these kinds of service to continue; He transferred to His service that which had formerly served as a worship of created beings, and of things imaginary and unreal, and commanded us to serve Him in the same manner; namely, to build unto Him a temple; ‘And they shall make unto me a sanctuary’ (Exodus 25:8); to have the altar erected to His name; ‘An altar of earth thou shalt make unto me’ (ibid. 20:21); to offer the sacrifices to Him; ‘If any man of you bring an offering unto the Lord’ (Leviticus 1:2), to bow down to Him and to bum incense before Him… By this Divine plan it was effected that the traces of idolatry were blotted out, and the truly great principle of our faith, the Existence and Unity of God, was firmly established; this result was thus obtained without deterring or confusing the minds of the people by the abolition of the service to which they were accustomed and which alone was familiar to them…

The Rambam goes on to elaborate on this point in more detail, and to thoroughly prove his argument, which is quite a fascinating read (Guide for the Perplexed, Part III, Ch. 32). He is clear on the fact that sacrifices were not God’s original intention, as we see in the Garden of Eden and through the words of the Prophet Jeremiah, but only a temporary necessity.

Sacrifices in the Third Temple?

Having said that, the Rambam does paradoxically write in his Mishneh Torah that sacrifices will resume in the Third Temple. It appears that the Rambam publicly went with the mainstream Orthodox approach, but in private, held that sacrifices will not be performed ever again. The Rambam writes that prayer is a far greater mode of worship than sacrifice – an idea that goes back to the prophet Hoshea, who declared “we shall offer the cows with our lips” (Hosea 14:3).

More recently, Rabbi Avraham Itzchak Kook, the first Ashkenazi Chief Rabbi of Israel, similarly appeared to vacillate on the issue. In one place, he suggests that only grain offerings will be reinstated, and not animal offerings. (This is based on Malachi 3:4, which only mentions a restoration of grain offerings. Indeed, we have written how the Torah only mentions the mincha grain offering as being eternal.) Some suggest that only one type of offering will return (the voluntary Todah, or “thanksgiving” offering), while others suggest that sacrifices will return for a short period before being permanently abolished.

Ultimately, if God intended a perfect world with no death – as was His original plan for the Garden of Eden – and the future Redemption is essentially a global return to a state of Eden, then we certainly shouldn’t expect any more sacrifices in the future. We read in the Haftarah of the eighth day of Passover, describing the coming world:

…the wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.
(Isaiah 11:6)

The world is set to return to an idyllic state without any death or bloodshed, as it was in the Garden of Eden. In such a world, there is certainly no place for sacrifices.

'Going Up To The Third Temple' by Ofer Yom Tov

‘Going Up To The Third Temple’ by Ofer Yom Tov

Noah’s Ark: The World-Altering Power of Speech

One of the more mystical lessons that the parasha of Noach highlights is the tremendous power of speech. On the simplest of levels, we are taught that Noach built an ark of wood and housed all of the creatures within it. The dimensions of this ark were apparently 30 cubits high, 300 cubits long, and 50 cubits wide (Genesis 6:15). This ark is described in Hebrew as a tevah (תֵּבָה). However, the term tevah also has another meaning: “word”.

Incredibly, Rabbi Yitzchak Ginsburgh points out that the dimensions of the ark correspond to the Hebrew letters lamed (ל, which has a numerical value of 30 in gematria), shin (ש, with a value of 300), and nun (נ, with a value of 50), which together combine to form the word lashon (לשן), meaning “tongue” or “speech”. Could it be that by telling us the ark is a tevah, or “word”, and that it had the dimensions of lashon, or “speech”, the Torah is hinting that Noach built it simply by speaking it into existence?

However it may have been, at the very least we can derive a profound lesson here: speech has the potential to affect the world around us. Our words directly impact our reality; they can create and destroy. After all, God created the entire universe through speech. He literally spoke everything into existence! (“And God said, ‘Let there be light’”.) And then He created us in His image—not a physical image, but a certain Divine potential to act as He does. God creates through speech, and so do we.

Speaking Our Minds

What we say usually reflects what we think. Our words are crafted in our minds, then released into the world. We “speak our minds”, as it is often said.

Quantum physics has already shown the powerful effect that our minds have on the universe around us. For example, the famous double-slit experiment proved that an observer influences the fundamental nature of the particles around them. More recently, noted scientists Sir Roger Penrose and Stuart Hameroff have put forth a theory for the brain as quantum computer, with our minds linked to the universe around us. It is no wonder that Nobel Prize winner Max Planck, nicknamed “the father of quantum physics”, once said:

As a man who has devoted his whole life to the most clear headed science, to the study of matter, I can tell you as a result of my research about atoms this much: There is no matter as such. All matter originates and exists only by virtue of a force which brings the particle of an atom to vibration and holds this most minute solar system of the atom together. We must assume behind this force the existence of a conscious and intelligent mind. This mind is the matrix of all matter.

The mind is the matrix of all matter. Our minds, more than anything else, plant the seeds that germinate into the world around us. And our minds think in words. The ability to speak is the simplest and most direct way to translate our thoughts into the real world. Speech is a conduit that connects our immaterial thoughts with the material world around us.

In the same way that God created all things through speech, the Torah teaches us that we, too, can create (or destroy) our reality in a similar manner. We may now see a new dimension in King Solomon’s adage that “Death and life are in the hand of speech” (Proverbs 18:21). It should remind us how careful we must be with what comes out of our mouths. And it should remind us to focus our efforts on using only positive, constructive, and pure speech.